النص المفهرس

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RIYĀD AL-ȘĀLIĶĪN
Hadith 803
: (( إِنَّ اللهَ يُحِبُّ
عن عمرو بن شعيب، عن أبيهِ ، عن جَدِّهِ ﴿لَّهُ، قَالَ: قَالَ رسول الله
أَنْ يَرَى أثر نِعْمَتِهِ عَلَى عَبْدِهِ )) رواه الترمذي ، وقال : (( حديث حسن )) .
'Amr ibn Shu'ayb narrates from his father from his grandfather that the
Messenger of Allah
said: "Allah &'s loves to see the effects of His bounties
on His servant." (Tirmidhī)
Commentary
When Allah &s bestows a worldly bounty on a person, he should utilise it, but ensure that
he does not indulge in wastage and extravagance. In addition, one should not utilise it with
pride and show, but with the intention of being grateful for the bounty granted by Allah &s.
One should never project any sense of ingratitude.
One may wear beautiful garments based on the hadith that Allah & is beautiful and loves
beauty. One should never wear such clothing to boast or show-off. The Messenger of Allah
said, "Whoever wears a garment to gain popularity and to attract attention, Allah &
will dress him in garments of disgrace in the Hereafter, and then cast him into the fire of
Hell." (Ibn Mājah)
A boastful garment refers to any such garment which a person wears so that he may be the
centre of attention and the subject of people's discussions.
The best is for a person to wear average clothing. This is substantiated by the narration of
Ibn 'Umar
that the Messenger of Allah
forbade people from wearing two types of
clothing: the first is that which draws attention due to its excellence, and the second is that
which draws attention due to its reprehensible nature. (Tabranī) In other words, clothing of
an excellent nature will become the subject of discussion, allowing pride to develop in the
heart of the one who wears it and reprehensible clothing will be a source of disgrace.
In extrapolation of this principle, scholars have stated that those who possess spiritual
bounties such as knowledge should make these apparent so that people may benefit from
them.
CHAPTER 122
باب تحريم لباس الحرير عَلَى الرجال، وتحريم جلوسهم عَلَيْهِ واستنادهم إِلَيْهِ وجواز لبسه للنساء

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RIYĀD AL-ȘĀLIĶĪN
Chapter on the prohibition of wearing silk clothes for men and the
prohibition of them sitting or leaning upon silk, and the permissibility for
women to wear it
Hadith 804
عن عمر بن الخَطَّابِ ﴿هُ، قَالَ: قَالَ رسول الله ﴿: ((لاَ تَلْبَسُوا الحَرِيرَ؛ فَإِنَّ مَنْ لَبِسَهُ
فِي الدُّنْيَا لَمْ يَلْبَسْهُ فِي الآخِرَةِ )) متفقٌ عَلَيْهِ .
‘Umar ibn al-Khațțāb
narrates that the Messenger of Allah
said:
"Do not wear silk, as one who wears it in this world shall not wear it in
the Hereafter." (Bukhārī, Muslim)
Commentary
Silk clothing will be worn by the inhabitants of Paradise. The Qur'an says,
﴿وَلِبَاسُهُمْ فِيْهَا حَرِيْرٌ﴾
Their clothes in Paradise shall be of silk. (Sūrah Haj, 23)
A person who utilises something before its appointed time will be deprived of it when the
time arrives. For example, if a person kills another from whom he was supposed to inherit,
he will be deprived altogether from any portion of inheritance because he tried to obtain
his portion before time.
Scholars have stated that the wisdom for the prohibition of men wearing gold and silk is that
these are items of decoration and beauty, hence they are appropriate for women and not
men. Gold and silk are permitted for women because their beauty lies in physical attributes
as well as good character. The beauty of men lies in their character, bravery and masculinity.
Others mention that these items are prohibited for men because they easily lead to pride
and boasting.
Hadith 805
﴿، يقول: ((إِنَّمَا يَلْبَسُ الحَرِيرَ مَنْ لاَ خَلاَقَ لَهُ))
وعنه ، قَالَ : سَمِعْتُ رسولَ الله
متفقٌ عَلَيْهِ .
وفي رواية للبخاري : ((مَنْ لاَ خَلاَقَ لَهُ فِي الآخِرَةِ )).

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RIYĀD AL-ȘĀLIĶĪN
قَوْله : ((مَنْ لاَ خَلاقَ لَهُ )) أَيْ : لاَ نَصِيبَ لَهُ .
‘Umar ibn al-Khațțāb
narrates: I heard the Messenger of Allah
saying:
"Silk is worn by a person who has no share." (Bukhārī, Muslim)
A narration of Bukhārī has: "who has no share in the Hereafter."
Commentary
A person who wore silk in this world and did not repent from it will be deprived of this
bounty in Paradise.
Hadith 806
: (( مَنْ لَبِسَ الحَرِيرَ في الدُّنْيَا لَمْ يَلْبَسْهُ فِي
وعن أنس ◌َّهُ ، قَالَ : قَالَ رسول الله
الآخِرَةِ )) متفقٌ عَلَيْهِ .
Anas 4g
narrates that the Messenger of Allah
said: "One who wears
silk in this world will not wear it in the Hereafter." (Bukhārī, Muslim)
Commentary
An elaboration of this hadith, is the hadith of Abu Hurayrah
in which he narrates that
the Messenger of Allah
said, "One who wears silk in this world will not wear it in the
Hereafter. One who drinks wine in this world will not drink it in the Hereafter. One who
drinks from gold and silver utensils in this world will not drink from them in the Hereafter.
This is the clothing, drink and utensils of the inhabitants of Paradise." (Hakim)
Hadith 807
وعن علي طلّهُ، قَالَ: رأيتُ رسولَ اللهِ ﴾﴿ أَخَذَ حَرِيراً، فَجَعَلَهُ فِي يَمِينِهِ ، وَذَهَبَاً فَجَعَلَهُ
فِي شِمَالِهِ ، ثُمَّ قَالَ : ((إنَّ هذَيْنِ حَرَامٌ عَلَى ذُكُور أُمّتي )) رواه أَبُو داود بإسنادٍ صحيحٍ .
'Alī23 &
narrates: "I saw the Messenger of Allah
take some silk and place
23
'Alī's 4% father was Abu Talib, the paternal uncle of the Messenger of Allah
, and his mother
was Fatimah. He was therefore the cousin of the Messenger of Allah
After Khadijah
, he was
the next to embrace Islam according to some scholars. Others are of the view that Abu Bakr was
the second and he was the third. He participated in all the major battles with the Messenger of Allah
Three days after the martyrdom of 'Uthman &
de, he was appointed as the fourth khalif. On 20th
Ramadan 40 Hijrī, he was leading the people in Fajr salah when he was stabbed by Ibn Muljim in the
head and passed away. Despite remaining for over 30 years in the company of the Messenger of Allah
'Alī de was very cautious in narrating ahadith. Therefore, only 537 of his narrations are found in

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RIYĀD AL-ȘĀLIĶĪN
it in his right hand and take some gold and place it in his left hand, and
say: "These two are prohibited for the males of my Ummah." (Abū Dawud)
Hadith 808
١ ، قَالَ : (( حُرِّمَ لِبَاسُ الحَرِيرِ وَالذَّهَبِ
: أنّ رسول الله
وعن أبي موسى الأشعري
عَلَى ذُكُورٍ أُمَّتِي، وَأُحِلَّ لِإِنَائِهِمْ)) رواه الترمذي ، وقال : (( حديث حسن صحيح )).
Abū Musa al-Ash'arī 4% narrates that the Messenger of Allah
said: "Silk
clothing and gold are prohibited for the males of my Ummah, but lawful
for the females." (Tirmidhi)
Commentary
Children are also forbidden from wearing silk clothing and gold. Since immature children
are not responsible (mukallaf), the sin for wearing such items will be upon their parents and
guardians.
Gold in this hadith refers to only gold jewellery because gold utensils are prohibited for males
as well as females.
Hadith 809
وعن حُذَيْفَ ﴿هَ، قَالَ: نَهَانَا النَّبِيُّ: ﴿ أَنْ نَشْرَبَ في آنِيَةِ الذَّهَبِ وَالفِضَّةِ ، وأنْ نَأْكُلَ فِيهَا
، وعَنْ لُبْس الحَرِيرِ وَالدِّيبَاجِ ، وأنْ نَجْلِسَ عَلَيْهِ . رواه البخاري .
Hudhayfah 4% narrates: "The Messenger of Allah
forbade us to drink
or drink from gold and silver utensils, and to wear silk and silk brocade,
or sit on them." (Bukhārī)
Commentary
Islam does not encourage a life of extravagance, and because utilising utensils of gold and
silver and sitting on silken fabrics and cushions indicates to a life of extravagance, these
activities have been prohibited.
Just as Islam emphasises a believer reforming his internal self, namely his heart and soul,
it encourages the rectification of the external self which has an impact upon his character
and behaviour. It is for this reason that external adornments such as silk and silver and gold
the books of ahādīth.

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RIYĀD AL-ȘĀLIĶĪN
utensils are forbidden.
CHAPTER 123
باب جواز لبس الحرير لمن بِهِ حكة
Chapter on the permissibility of wearing silk for those who have itchy skin
Hadith 810
لِلْزُّبَيْرِ وعَبْدِ الرَّحْمان بن عَوْفٍ ﴿هَا فِي لُبْس
عن أنسٍ ◌ّهُ، قَالَ: رَخَّصَ رسولُ الله
الحَرِيرِ لِحَكَّةٍ بِهِما . متفقٌ عَلَيْهِ .
Anas dog narrates: "The Messenger of Allah
permitted al-Zubayr
and 'Abd al-Rahman ibn 'Auf 4% to wear silk because of an itch they were
suffering from." (Bukhārī, Muslim)
Commentary
From this hadith we learn that at times of necessity, it is permitted to wear silk clothing to
the extent of necessity. For example, if the wearing of silk helps to reduce the symptoms of a
certain illness, then it will be permissible to wear it. Similarly, silk is permitted as armour in
times of war when there is no other alternative because of its durability from heat and cold.
CHAPTER 124
باب النهي عن افتراش جلود النمور والر كوب عَلَيْهَا
Chapter on the prohibition of sitting and riding on leopard skins
Hadīth 811
: ((لاَ تَرْكَبُوا الخَزَّ وَلاَ النَّمَارَ )) حديث حسن
عن معاوية ﴿ته، قَالَ : قَالَ رسول الله
، رواه أبو داود وغيره بإسناد حسن .
Mu awiyah 4% narrates that the Messenger of Allah
said: "Do not ride
on saddle cloths made of silk and leopard skins." (Abū Dāwūd)

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Vocabulary and Definitions
¿I may refer to clothing sewn from wool and silk. It may also refer to pure silk.
Commentary
Clothing made of silk and wool is permissible to wear as the Șahabah and Tābī'in also wore it.
In this case, the prohibition will apply to saddle cloths since this resembles the ways of the
affluent and disbelievers. If pure silk is meant, then clothing as well as saddle cloths made
of it are completely prohibited.
Utilising leopard skins is not permissible because of the element of pride and the resemblance
to disbelievers.
Hadith 812
وعن أَبي المليح، عن أبيه ﴿ه: أنَّ رسول اللـه ◌ُ﴾ نَهَى عَنْ جُلُودِ السِّبَاعِ. رواه أبو داود
والترمذيُّ والنسائيُّ بأسانِد صِحَاحِ. وفي رواية للترمذي: نَهَى عَنْ جُلُودِ السِّبَاعِ أنْ تُفْتَرَشَ .
Abu al-Malih narrates from his father & that the Messenger of Allah
prohibited using the skins of animals of prey. (Abū Dāwūd, Tirmidhī)
A narration of Imam Tirmidhi states: "He prohibited sitting on skins of
animals of prey."
Commentary
This prohibition refers to animal skins which have not been tanned; since they are impure, it
is not permissible to sit on them. Generally, even the tanning process does not render such
animal skins pure because impure hair remains attached to the skin, hence the prohibition.
Some scholars state that the prohibition is because the proud and affluent utilise the skins
of animals of prey, hence we are advised to avoid resemblance with them.
Another possible reason is that the animalistic qualities of these beasts rub off onto a person
who sits on their skins. It is not incorrect to assume that being in proximity with animals
has an effect upon a person as it was for this reason that the Messengers of Allah & used to
herd sheep. Sheep are by nature tender and therefore create humility and tolerance within
one who looks after them.

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RIYĀD AL-ȘĀLIĶĪN
CHAPTER 125
باب مَا يقول إِذَا لبس ثوباً جديداً أَوْ نعلاً أَوْ نحوه
Chapter on the supplication to make when wearing new clothes, shoes, etc.
Hadith 813
إِذَا اسْتَجَدَّ ثَوباً سَمَّاهُ باسْمِهِ - عِمَامَةً
عن أبي سعيد الخدْرِيِّ ◌ِ﴿هُ ، قَالَ : كَانَ رسول الله
، أَوْ قَميصاً ، أَوْ رِدَاءً - يقولُ: ((اللَّهُمَّ لَكَ الْحَمْدُ أَنْتَ كَسَوْتَنِهِ ، أسْأَلِكَ خَيْرَهُ وَخَيْرَ
مَا صُنِعَ لَهُ ، وَأَعوذُ بِكَ مِنْ شَرِّهِ وَشَرِّ مَا صُنِعَ لَهُ)) رواه أَبُو داود والترمذي، وقال: ((
حديث حسن )) .
Abū Sa'īd al-Khudrī &
narrates that when the Messenger of Allah
wore a new garment, he would name it - for example, turban, long-shirt,
cloak - and say: "O Allah, all praise be to You. You have clothed me. I ask
You for the good of it and the good for which it was made. I seek refuge
in You from the evil of it and the evil for which it was made." (Abū Dawud,
Tirmidhī)
Vocabulary
"The good of it" means that the clothing should remain usable for a long time, it should
remain clean and it should be worn for necessity.
"The good for which it was made" refers to covering the private parts, protection from heat
and cold, and aiding in worship and obedience.
"The evil of it" refers to it being forbidden, impure and not remaining usable for a long period.
"The evil for which it was made" refers to it being a means of sin, evil, pride and vanity.
Commentary
To recite this du'a' when wearing new clothing is Sunnah. By doing so, a person shows his
gratitude and appreciation to Allah && for His favours.
"He would name it," could mean that the Messenger of Allah
would say, "All praise is
due to Allah des who has granted me this turban, long shirt, etc.," or that he would name his
clothing. For example, the Messenger of Allah
had a turban named 'Şahāb'.

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RIYĀD AL-ȘĀLIĶĪN
CHAPTER 126
باب استحباب الابتداء باليمين في اللباس
Chapter on the desirability of commencing with the right when dressing
هَذَا الباب قَدْ تقدم مقصوده وذكرنا الأحاديث الصحيحة فِيهِ .
Ahādīth in this regard were quoted previously. See chapter 99.
کتاب اداب النوم
THE BOOK OF THE ETIQUETTE OF SLEEPING
كِتَاب آداب النَوم والاضْطِجَاعِ وَالقُعُود والمجلِس وَالجليس وَالرّؤْيَا
The chapter on the etiquette of sleeping, lying down, sitting, a gathering,
companionship, and dreams
CHAPTER 127
باب ما يقوله عِنْدَ النوم
Supplications at the time of sleeping
Hadith 814
عن البَراءِ بن عازِبٍ مِنْهَا، قَالَ: كَانَ رسول الله ﴿ إِذَا أَوَى إِلَى فِرَاشِهِ نَامَ عَلَى شِقَّهِ الأَيْمَن
، ثُمَّ قَالَ : (( اللَّهُمَّ أَسْلَمْتُ نفسي إِلَيْكَ ، وَوَجَّهْتُ وَجْهِي إِلَيْكَ ، وَفَوَّضْتُ أَمْرِي إِلَيْكَ ،
وَأَلْجَأْتُ ظَهْرِي إِلَيْكِ، رَغْبَةً وَرَهْبَةً إِلَيْكَ ، لاَ مَلْجَأْ وَلاَ مَنْجَا مِنْكَ إِلَّ إلَيْكَ ، آمَنْتُ بِكِتَابِكَ
الَّذِي أَنْزَلْتَ ، وَنَبِّكَ الَّذِي أرْسَلْتَ )) رواه البخاري بهذا اللفظ في كتاب الأدب من صحيحه .
Al-Barā' ibn 'Āzib
narrates: When the Messenger of Allah
would
retire to his bed, he would lie down on his right and then say: 'O Allah! I
submit myself to You; I have turned my face to You; I have entrusted all my
affairs to You; I have placed my back (my entire body) in Your protection,
in anticipation of Your reward and due to fear of Your punishment. There

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is no escape nor salvation from You except with You. I believe in the Book
which You revealed and Your Messenger whom You sent."" (Bukhārī, Ahmad)
Commentary
This du'a' and its explanation were mentioned in a previous chapter. See hadith 80. Reciting
it before sleeping is actually a renewal of one's belief and pact with Allah &s.
Sleeping on the right hand side of the body is beneficial from various perspectives. Ibn Hajar
said that it aids a person in awakening without much difficulty. Mulla 'Alī Qarī ; stated
that sleeping on the right reminds one of the grave because one will be buried in this position.
Hadith 815
: ((إِذَا أَتَيْتَ مَضْجَعَكَ فَتَوَضَّأ وُضُوءكَ لِلْصَّلاَةِ ، ثُمَّ
وعنه ، قَالَ : قَالَ لي رسول الله
اضْطَجِعْ عَلَى شِقِّكَ الأَيْمَن ، وَقُلْ ... )) وذَكَرَ نَحْوَهُ، وفيه: (( وَاجْعَلْهُنَّ آخِرَ مَا تَقُولُ ))
متفقٌ عَلَيْهِ .
Al-Barā' ibn ‘Āzib
narrates: "The Messenger of Allah
said to me:
'Before going to bed, perform the wudū" as you would for salah. Then lie
down on your right side and say: ' ... (he said the same words) and then said:
'Let these be the last words which you say (before falling asleep)." (Bukhārī)
Commentary
'A'ishah 4og narrates that whenever the Messenger of Allah
retired to bed, he would first
perform wudu'. (Tirmidhi) Ibn Hajar du
stated that it is Sunnah to sleep with wudū'. However,
there is no need to perform a new wudu', if the wudu' performed for the 'Isha' salah is still valid.
There are various benefits and virtues of sleeping with wudu'. Some of these are as follows:
1. Ones du'ās are readily accepted if one awakes in the dead of night and supplicates.
2. Angels supplicate for him when he tosses or turns sides, saying, "O Allah, forgive this
servant of Yours."
3. A person receives the reward of one who fasts during the day, and worships Allah des
during the night.
4. Souls that are in a state of wudu' prostrate before the 'arsh (the Mighty Throne) of Allah &s.
5. One is safe from Shaitān.
6. One experiences true dreams.

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RIYĀD AL-ȘĀLIĶĪN
7. If one passes away while sleeping and the soul is in a state of wudu', one will be raised on
the day of Qiyamah in the same manner.
After the du'a' is recited, one should not speak to any person. In other words, a du'a' should
be his last words before falling asleep.
Hadīth 816
﴿ يُصَلِّي مِنَ اللَّيْلِ إِحْدَى عَشْرَةَ رَكْعَةً ، فَإِذَا طَلَعَ الفَجْرُ
وعن عائشة رظه، قالت: كان النبيَّ
صَلَّى رَكْعَتَيْنِ خَفِيفَتَيْنِ ، ثُمَّ اضْطَجَعَ عَلَى شِقِّهِ الأَيْمَن حَتَّى يَجِيءَ الْمُؤَذِّنُ فَيُؤْذِنَهُ . متفقٌ عَلَيْهِ .
'A'ishah w
narrates: "The Messenger of Allah
used to perform 11
rak'āts at night. When it was dawn, he would perform 2 short rak'āts and
then lie on his right side until the mu'adhdhin came and informed him."
(Bukhārī, Muslim)
Commentary
It was the usual practice of the Messenger of Allah
to perform 11 rak'āts of salah every
night which consisted of 8 rak'āts of Tahajjud and 3 rak'āts of Witr.
The 2 short rak'āts of salah refer to the two Sunnah rak'āts of Fajr. Compared to other salahs,
they were very short because the Messenger
used to recite Sūrah Kāfirun in the first
rak'āt and Sūrah Ikhlās in the second.
After performing the 2 rak'āts, the Messenger
would rest for a while and then lead the
Fajr salah. Scholars state that it is desirable for those who spend the night in the worship of
Allah &s to lie down for a short while after the Sunnah rak'ats of Fajr with the intention of
resting and gaining strength for further acts of worship. In addition, this short rest reminds
a person of his final abode and posture in the grave, which will lead him to perform noble
deeds for the remainder of the day.
Hadith 817
وعن حُذَيْفَ ﴿هَ ، قَالَ: كَانَ النَّبِيُّ :﴿ إِذَا أَخَذَ مَضْجَعَهُ مِنَ اللَّْلِ وَضَعَ يَدَهُ تَحْتَ خَدِّهِ ،
ثُمَّ يَقُولُ : ((اللَّهُمَّ بِاسْمِكَ أَمُوتُ وَأَحْيَا)) وَإِذَا اسْتَيْقَظْ قَالَ: (( الْحَمْدُ للهِ الَّذِي أحْيَانًا
بَعْدَمَا أَمَاتَنَا وَإِلَيْهِ النُّشُورُ )) رواه البخاري .
Hudhayfah
narrates: When the Messenger of Allah
retired to bed
at night, he would place his hand beneath his cheek and say: "O Allah, in
Your name I die and live." And when he would awaken, he would say: "All

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RIYĀD AL-ȘĀLIĶĪN
praise is due to Allah who brought us to life after making us die and to
Him is the rising." (Bukhārī)
Commentary
One of the Sunnahs of sleeping is to initially place one's right hand under one's right cheek
when lying down. Thereafter, if one needs to change his posture, it will be acceptable to do
so as one will have fulfilled the Sunnah.
In these du'ās, sleep has been likened to death because a sleeping person is like a dead person.
He is not aware of his surroundings and is oblivious of even a thief entering his home.
'Allāmah Țibī > stated that the wisdom of comparing sleep to death is that the actual purpose
of life is to endeavour to attain the pleasure of Allah &S, obey Him, and to abstain from
earning His anger and punishment. When a person is asleep, these benefits are temporarily
removed, hence one is like a dead person. When he then awakens, he should thank Allah &s
for granting him this bounty and for removing the impediment of sleep. If a person reads
these du'ās while contemplating about their meaning, he will regard each day as a respite
and gift and will strive to engage in good actions.
Hadith 818
وعن يَعِيشَ بِن طِخْفَةَ الغِفَارِّ لَهَا، قَالَ: قَالَ أَبِي: بينما أَنَا مُضْطَجِعٌ فِي الْمَسْجِدِ عَلَى
بَطْنِي إِذَا رَجُلٌ يُحَرِّكُنِي برجلِهِ ، فَقَالَ : ((إنَّ هذِهِ ضِجْعَةٌ يُبْغِضُهَا اللهُ))، قَالَ: فَنَظَرْتُ ،
فَإِذَا رسولُ الله ﴿. رواه أبو داود بإسنادٍ صحيح .
Ya'īsh ibn Țikhfah al-Ghifarī24
narrates: My father said: "Once while I
was lying down on my stomach in the masjid, a man suddenly shook me
with his foot and said: 'This manner of lying down is despised by Allah.'
He said, "I looked up and it was the Messenger of Allah
g." (Abū Dāwūd)
Commentary
Lying on one's stomach is disliked by Allah &s because it is against the etiquette taught in
Islam. The reason for the prohibition of sleeping in this way is explained in the hadith of Abū
Dharr
who narrates that the Messenger of Allah
walked by him whilst he was lying
on his stomach. The Messenger
tapped him with his blessed foot and said, "O Junaydib,
this is the posture of the people of Hell." (Ibn Mājah)
24 Ya'īsh ibn Țikhfah al-Ghifarī 4
" was from the Ghifar tribe and resided in Syria. Only this narration
has been reported from him.

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RIYĀD AL-ȘĀLIĶĪN
Scholars mention four postures of sleeping:
1. On one's back - This is the posture of the Messengers
who contemplate over the creation
of Allah &'s whilst relaxing in this state.
2. On one's right side - This is the Sunnah method of the Messenger
the scholars and
righteous.
3. On one's left side - This is generally the posture of the kings and wealthy.
4. On one's stomach - This is the posture of Shaitan and the inmates of Hell.
Hadīth 819
، قَالَ : (( مَنْ قَعَدَ مَفْعَدَاً لَمْ يَذْكُرِ الله تَعَالَى فِيهِ
وعن أبي هريرة په ، عن رسول الله .
، كَانَتْ عَلَيْهِ مِنَ اللهِ تَعَالَى تِرَةٌ ، وَمَنِ اضْطَجَعَ مَضجَعاً لاَ يَذْكُرُ اللهَ تَعَالَى فِيهِ ، كَانَتْ عَلَيْهِ
مِنَ اللهِ تِرَةٌ )) رواه أبو داود بإسنادٍ حسن .
((التِّرَةُ )) : بكسر التاء المثناة من فوق ، وَهِيَ : النقص ، وقِيلَ : التَّبعَةُ .
Abū Hurayrah
narrates that the Messenger of Allah
said: "One who
sits in a place without remembering Allah &s therein, is subjected to a
shortcoming from Allah , and one who lies down in a place without
remembering Allah &s therein, is subjected to a shortcoming from Allah
." (Abū Dāwūd)
Commentary
This hadith teaches us that when one sits in any place, one should remember Allah &s for a
short while. One should at least recite the du'a' which is mentioned in hadith 832, 833 and 834.
A person should endeavour to remember Allah &s in all conditions. Allah des says,
﴿الَّذِيْنَ يَذْكُرُوْنَ اللهَ قِيمًا وَقُعُوْدًا وَعَلَى جُنُوْبِهِمْ وَيَتَفَكَّرُوْنَ فِىْ خَلْقِ السَّمُوتِ وَالْأَرْضِ
رَبَّنَا مَا خَلَقْتَ هُذَا بَاطِلًا سُبْحَنَكَ فَقِنَا عَذَابَ النَّارِ﴾ (آل عمران: ١٩١)
They who remember Allah while standing, sitting and lying down, and they
think about the creation of the heavens and earth. "Our Sustainer, You have
not created all this without a purpose. We glorify Your purity so save us from
the punishment of the Fire." (Sūrah Al 'Imran, 191)
The virtue of remembering Allah &s at the time of sleeping can be gauged from a narration of
Abū Muray'ah al-'Ajalī "> in Fath al-Barī, which states that the bed of a person who retires to

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RIYĀD AL-ȘĀLIĶĪN
it in a state of wudu' and falls off to sleep while engaged in Allah's & remembrance, becomes
a masjid and he is regarded as one engaged in salah therein until he awakens."
CHAPTER 128
باب جواز الاستلقاء عَلَى القفا ووضع إحدى الرِّجلين عَلَى الأخرى إِذَا لم يخف انكشاف العورة
وجواز القعود متربعاً ومحتبياً
Chapter on the permissibility of lying on one's back and placing one leg
over the other provided one's private parts are not exposed, and the
permissibility of sitting cross-legged and sitting with one's legs drawn up
Hadith 820
مُسْتَلْقِياً فِي الْمَسْجِدِ ، وَاضِعاً إِحْدَى
عن عبدِ اللهِ بن زيد ظلًّا: أنَّه رأى رسولَ الله
رِجْلَيْهِ عَلَى الأُخْرَى . متفقٌ عَلَيْهِ .
‘Abdullah ibn Zayd
narrates that he saw the Messenger of Allah
lying on his back in the masjid with one leg over the other. (Bukhārī, Muslim)
Commentary
This hadith shows the permissibility of lying in the manner described, however, in another
narration, the Messenger of Allah
prohibited it. Scholars state that the prohibition applies
when one is wearing a loin-cloth and there is a fear of the private parts being exposed. Where
no such fear exists, there is no harm.
Additional Points
v It is permissible to lie down in the masjid on condition that the masjid is not made into
a hotel or permanent sleeping area. If one does lie down in the masjid, one should make
an intention for I'tikaf and perform some form of worship.
Hadith 821
وعن جابر بن سَمُرَةٍ ﴿له، قَالَ: كَانَ النبيُّ :﴿ إِذَا صَلَّى الفَجْرَ تَرَبَّعَ في مَجْلِسِهِ حَتَّى تَطْلُعَ
الشَّمْسُ حَسْنَاء . حديث صحيح ، رواه أبو داود وغيره بأسانيد صحيحة .
Jābir ibn Samurah 4% narrates: "The Messenger of Allah
would perform

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RIYĀD AL-ȘĀLIĶĪN
the Fajr salah, and then sit cross-legged at his place until the sun shone
brightly." (Abū Dāwūd)
Commentary
The time after the Fajr salah until Ishraq (sunrise) is a very blessed time as a person's mind
is fresh and attentive, hence scholars state that it is Mustahab (desirable) to remain in the
masjid to engage in dhikr, tilāwah, du'a', etc. at this time. This was the general practice of the
Messenger
and the Șahabah
Hadith 822
بفناءِ الكَعْبَةِ مُحْتِياً بِيَدَيْهِ هَكَذَا ، وَوَصَفَ
وعن ابن عمر طلتها ، قَالَ : رأيتُ رسول الله
بِيَدَيْهِ الاحْتِبَاءَ ، وَهُوَ القُرْفُصَاءُ . رواه البخاري .
Ibn 'Umar
narrates: "I saw the Messenger of Allah
sitting in the
courtyard of the Ka'bah by drawing his legs against his belly with his hands
like this," and he demonstrated it with his hands. (Bukhārī)
Commentary
This manner of sitting is known as Ihtibā' or Qurfusa'. It involves a person sitting on his
buttocks with his knees raised, his thighs against his belly, and his hands around his shin
bones.
Hadith 823
وعن قَيْلَةَ بنْتِ مَخْرَمَةَ ﴿ه، قالت: رأيتُ النَّبِيَّ :﴿ وَهُوَ قَاعِدٌ الْقُرْفُصَاءَ ، فَلَمَّا رَأَيْتُ رسولَ
الله المُتَخَشِّعَ في الجِلْسَةِ أَرْعِدْتُ مِنَ الفَرَقِ . رواه أبو داود والترمذي .
Qaylah bint Makhramah ws narrates: "I saw the Messenger of Allah
sitting by drawing his legs against his belly with his hands. When I saw
the Messenger of Allah
sitting in such a humble position, I trembled
out of fear." (Abū Dāwūd)
Commentary
The posture described here is generally adopted by the poor and destitute, as well as those
who are immersed in worries and fear. Hence, sitting in this manner indicates to one's
humbleness and modesty. That the Messenger
, despite being the ruler of both the worlds,
sat in this humble position, was an amazing sight and created fear in the heart of the Sahābī
who saw him.

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RIYĀD AL-ȘĀLIĶĪN
Hadith 824
وعن الشَّريدِ بن سُوَيْدٍ ﴿ه، قَالَ: مَرَّ بي رسولُ الله ﴿ وَأَنَا جَالِسٌ هَكَذَا، وَقَدْ وَضَعْتُ
يَدِيَ الْيُسْرَى خَلْفَ ظَهْرِي ، وَاتَّكَأْتُ عَلَى أَلَةِ يَدِي ، فَقَالَ : (( أَتَفْعُدُ قِعْدَةَ المَغْضُوبِ عَلَيْهِمْ
؟!)) رواه أَبُو داود بإسنادٍ صحيح .
Al-Sharīd ibn Suwayd 4% narrates: "The Messenger of Allah$
passed by
me while I was sitting like this: I placed my left hand behind my back and
I was supporting myself on the fleshy part of my thumb. He said to me:
'Are you sitting like those who earned the anger of Allah?"" (Abū Dāwūd)
Commentary
Muslims have been forbidden from imitating the Jews and Christians in all forms of speech
and actions.
CHAPTER 129
باب في آداب المجلس والجلیس
Chapter on the etiquette of a gathering and those who sit in it
Hadith 825
: (( لا يُقِيمَنَّ أحَدُكُمْ رَجُلاً مِنْ مَجْلِسِهِ ثُمَّ
عن ابن عمر ظهَ، قَالَ: قَالَ رسول اللـه حُ﴾
يَجْلِسُ فِيهِ ، وَلكِنْ تَوَسَّعُوا وَتَفَسَّحُوا )) وكَانَ ابْنُ عُمَرَ إِذَا قَامَ لَهُ رَجُلٌ مِنْ مَجْلِسِهِ لَمْ يَجْلِسْ
فِيهِ . متفقٌ عَلَيْهِ .
Ibn 'Umar
narrates that the Messenger of Allah
said: "None of you
should make a person get up from his seat and then take his place, but you
should be accommodating and make place." If anyone stood up from his
place to allow Ibn 'Umar
to sit, he would not sit in it. (Bukhārī, Muslim)
Commentary
It is forbidden to request a person to move from a place he has occupied first, so that
another may sit in it, even if the latter is superior in knowledge and age. However, jurists
have excluded from this prohibition a person who teaches students in a specific section of
the masjid. If it is occupied by someone else, he can be asked to move. Similarly, if a vendor

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RIYĀD AL-ȘĀLIĶĪN
in the marketplace has adopted a specific area, then he can ask another who has occupied
it to move away.
It is Mustahab (desirable) for a person to give place to his seniors provided that he is not
coerced. Ibn 'Umar
would not sit in a place where somebody had stood up for him due
to his level of piety and abstinence, fearing that he should not be included in the prohibition
mentioned in this hadith. In other words, even though he would not ask others to vacate their
place for him, he feared that he was perhaps alluding to it when he walked into a gathering.
Hadith 826
، قَالَ : ((إِذَا قَامَ أَحَدُكُمْ مِنْ مَجْلِسٍ ، ثُمَّ رَجَعَ
وعن أَبي هريرة ع ◌ُهُ : أنَّ رسول الله
إِلَيْهِ ، فَهُوَ أَحَقُّ بِهِ )) رواه مسلم .
Abū Hurayrah 4% narrates that the Messenger of Allah
said: "If any
of you gets up from his place and then returns to it, he is more entitled
to it." (Muslim)
Commentary
If a person is sitting in a particular place and he has to briefly go out for a need such as
wudū', then he is entitled to his place when he returns. If another person takes his place, he
may be requested to move away. However, it is advisable that a person leaves behind some
possession such as a scarf so that others know that he intends returning. If he does not return
for a long period of time, then he loses his right to that place. It is not permissible for any
person to permanently stipulate a place in the masjid for himself.
Hadith 827
وعن جابر بن سَمُرَة ◌ِهَا، قَالَ: كُنَّا إِذَا أَتَيْنَا النَّبِّ ﴿هَ، جَلَسَ أحَدُنَا حَيْثُ يَنْتَهِي . رواه أَبُو
داود والترمذي ، وقال : (( حديث حسن )) .
Jābir ibn Samurah )
narrates: "When we went to the gathering of the
Messenger of Allah
, we would sit where the gathering ended." (Abū
Dāwūd, Tirmidhī)
Commentary
If a person arrives late at a gathering and people are already seated, then he should sit
wherever he finds place. He should not jump or cross over others causing them inconvenience
and difficulty. One who pushes his way through a gathering in this way belittles others,

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RIYĀD AL-ȘĀLIĶĪN
assumes an air of superiority and commits an act of injustice.
Hadith 828
: ((لاَ يَغْتَسِلُ رَجُلٌ يَوْمَ
وعن أبي عبد الله سَلْمَان الفارسي ﴿هُ، قَالَ : قَالَ رسول الله
الْجُمُعَةِ، وَيَتَطَهَّرُ مَا اسْتَطَاعَ مِنْ طُهْرٍ ، وَيَدَّهِنُ مِنْ دُهْنِهِ، أَوْ يَمَسُّ مِنْ طِيب بَيْتِهِ ، ثُمَّ يَخْرُجُ
فَلاَ يُفَرِّقُ بَيْنَ اثْنَيْنِ ، ثُمَّ يُصَلِّي مَا كُتِبَ لَهُ ، ثُمَّ يُنْصِتُ إِذَا تَكَلَّمَ الإمَامُ، إِلَّ غُفِرَ لَهُ مَا بَيْنَهُ
وَبَيْنَ الجُمُعَةِ الأَخْرَى )) رواه البخاري .
Abū 'Abdillah Salman al-Fārisī &
narrates that the Messenger of Allah
said: "A person who performs ghusl on the day of Jumu'ah, purifies himself
to the best of his ability, applies oil or puts on any perfume he has in his
house, then goes out and does not separate between two people, performs
whatever salah is prescribed for him, and is silent when the Imam speaks,
then he is forgiven for sins committed from then until the next Jumu'ah."
(Bukhārī)
Commentary
"Does not separate between two people", means that if two people are sitting together as
friends, then one should not intrude. Similarly, if two people are sitting in a row in the
masjid and there is no space between them, then one should not squeeze and force his way
between them.
Scholars state that the prohibition of not moving between the rows applies when there are
no gaps in front. If gaps have been left open in front, then it will be correct to walk through
the rows and proceed to the front because those sitting at the rear are at fault for not filling
the spaces in front of them. Some hadith scholars have stated that there is an indication in
this hadith that a person should endeavour to arrive early for Jumu'ah so that such situations
do not arise.
Forgiveness here refers to minor sins relating to the rights of Allah KS. As for major sins
and sins relating to the rights of others, these require tawbah (repentance).
Additional Points
v It is Sunnah to perform ghusl on the day of Jumu'ah.
V It is advisable to cleanse oneself on the day of Jumu'ah by clipping nails, removing
unwanted hair, trimming the moustache, wearing clean clothes, etc.
v Applying 'itr on the day of Jumu'ah is Mustahab (advisable).

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RIYĀD AL-ȘĀLIĶĪN
v It is Mustahab (advisable) to perform optional salah before the khutbah.
v It is compulsory to remain silent once the khutbah begins.
Hadith 829
وعن عمرو بن شُعَيْب، عن أبيهِ، عن جَدِّهِ ﴿هُ: أَنَّ رسول الله ﴿، قَالَ: ((لاَ يَحِلُّ لِرَجُلٍ
أنْ يُفَرِّقَ بَيْنَ اثْنَيْنِ إِلاَّ بإذْنِهِمَا)) رواه أبو داود والترمذي ، وقال: (( حديث حسن )) .
وفي رواية لأبي داود : (( لاَ يجْلسُ بَيْنَ رَجُلَيْنِ إِلَّ بِإِذْنِهِمَا )) .
'Amr ibn Shu'ayb narrates from his father from his grandfather az that the
Messenger of Allah
said: "It is not permissible for a person to separate
two people without obtaining their permission." (Abū Dāwūd, Tirmidhī)
A narration of Abū Dawud has: "He should not sit between two people
without their permission."
Commentary
If two people are sitting together then a third person should not intrude because their
conversation may be regarding a private matter and an intrusion may spark ill feelings.
Scholars state that if a person knows that two people are sitting because of their acquaintance
or friendship with each other, then he should not intrude. If they are coincidentally sitting
next to one another, then there is no harm if one sits with them after asking their permission.
If one is not sure whether they are acquaintances or not, then caution demands that one
should not intrude.
If a person notices two people talking quietly, then he should not intrude. He should not
even sit so close to them that he may be able to hear their speech.
Hadith 830
لَعَنَ مَنْ جَلَسَ وَسطَ الحَلْقَةِ . رواه أَبُو داود
13
ـيّةُ : أن رسول الله
وعن حذيفة بن اليمان نظم
بإسنادٍ حسن .
وروى الترمذي عن أبي مِجْلَزِ : أنَّ رَجُلاً قَعَدَ وَسطَ حَلْقَةٍ ، فَقَالَ حُذَيْفَةُ: مَلْعُونٌ عَلَى لِسَانِ
مُحَمَّدٍ ﴿ - أَوْ لَعَنَ اللهُ عَلَى لِسَانِ مُحَمَّدٍ ﴿٤ - مَنْ جَلَسَ وَسطَ الحَلْقَةِ . قَالَ الترمذي :
(( حديث حسن صحيح )) .
Hudhayfah ibn al-Yaman 4% narrates that the Messenger of Allah
cursed

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RIYĀD AL-ȘĀLIĶĪN
the person who sits in the centre of a circle." (Abū Dawud)
Tirmidhī narrates from Abū Mijlaz that a man sat in the centre of a circle,
so Hudhayfah 4
% said: "One who sits in the centre of a circle is cursed on
the tongue of Muhammad
- or Allāh &s has cursed him on the tongue
of Muhammad
." (Tirmidhī)
Commentary
Various meanings have been suggested regarding sitting in the centre of a circle. Some of
these are:
1. When people are sitting in a circle and a person sits in between all of them.
2. When a person sits in the centre of a group of people to make them laugh.
3. When a person jumps over people in a gathering causing them inconvenience, then sits
in the centre and obstructs the view of some of them.
The hadith may include all of the above scenarios, hence a believer should abstain from such
actions. In summary, it is compulsory for a Muslim to abstain from inconveniencing others
in any way.
Hadith 831
، يقول : (( خَيْرُ المَجَالِسِ
وعن أبي سعيد الخدريِّ ﴿هُ ، قَالَ : سَمِعْتُ رسول الله
أَوْسَعُهَا )) رواه أَبُو داود بإسنادٍ صحيح عَلَى شرط البخاري .
Abū Sa'īd al-Khudrī &
narrates: I heard the Messenger of Allah
saying:
"The best of assemblies is the one which is most spacious." (Abū Dawud)
Commentary
Three meanings of this hadith have been suggested:
1. If any gathering such as a lecture or some permissible function is taking place and many
people will be attending, then it should be held at such a venue where there is adequate
space, so that there is no difficulty and discomfort for people to sit.
2. If people are sitting in a gathering and others arrive late, then the former should make
space for the latter.

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RIYĀD AL-ȘĀLIĶĪN
3. A gathering which is constricted or in which there is little space is a cause of discomfort to
those present and may lead to ill-feelings. On the other hand, a spacious gathering provides
comfort to those present allowing them to easily stand up and sit down.
Hadith 832
: (( مَنْ جَلَسَ فِي مَجْلِسٍ ، فَكَثُرَ فِيهِ لَغَطُهُ
وعن أَبي هريرة ﴿هُ، قَالَ : قَالَ رسول الله
فَقَالَ قَبْلَ أنْ يَقُومَ مِنْ مَجْلِسِهِ ذَلِكَ: سُبْحَانَكَ اللَّهُمَّ وَبِحَمْدِكَ ، أَشْهَدُ أنْ لا إلهَ إِلاَّ أَنْتَ ،
أَسْتَغْفِرُكَ وَأَتُوبُ إِلَيْكَ، إِلَّا غُفِرَ لَهُ مَا كَانَ فِي مَجْلِسِهِ ذَلِكَ )) رواه الترمذي ، وقال : ((
حديث حسن صحيح )) .
Abū Hurayrah &
narrates that the Messenger of Allah
said: "One who
sits in a gathering in which he speaks a lot of idle talk, will be forgiven for
all that has transpired if he says before getting up from it, "Glory be to
You, O Allah, and all praise be to You. I testify that there is none worthy
of worship except You. I seek Your forgiveness and I turn in repentance
to You." (Tirmidhī)
Vocabulary and Definitions
LAS (idle talk) literally means speech in which there is noise, shouting and words whose
meaning cannot be understood. In the context of the hadith, it refers to futile speech which
will be of no benefit in the Hereafter.
Commentary
Forgiveness here refers to minor sins because major sins as well as sins relating to the rights
of others will not be forgiven without sincere repentance and restoring such usurped rights.
Hadith 833
يقولُ بَأَخَرَةٍ إِذَا أرَادَ أَنْ يَقُومَ مِنَ الْمَجْلِسِ :
وعن أَبِي بَرْزَة ◌ِلَهُ ، قَالَ : كَانَ رسول الله
(( سُبْحَانَكَ اللَّهُمَّ وبِحَمْدِكَ، أشْهَدُ أنْ لا إلهَ إِلَّ أَنتَ أَسْتَغْفِرُكَ وَأَتُوبُ إليكَ)) فَقَالَ رَجُلٌ
: يَا رسولَ الله، إِنَّكَ لَقُولُ قَوْلاً مَا كُنْتَ تَقُولُهُ فِيمَا مَضَى؟ قَالَ : (( ذَلِكَ كَفَّارَةٌ لِمَا يَكُونُ
في المَجْلِسِ )) رواه أبو داود ، ورواه الحاكم أَبُو عبد الله في " المستدرك " من رواية عائشة
وقال : (( صحيح الإسناد )) .
Abū Barzah 4% narrates: "When the Messenger of Allah
intended getting
up from a gathering, the last thing he would say was, "Glory be to You,